God in his goodness allowed Catholicism to take
root in Poland at the end of the tenth century during the reign of Our predecessor Leo
VIII. At the time, the efforts of King Mieszko and his Christian consort Dobrava (Dlugosz,
Annalium vestrorum Scriptorum, 2, 94) encouraged the spread of Christianity.
Since then pious and devout Poles have continued the faithful practice of their new
religion. During this time various sects have attempted to establish themselves in Poland
and to spread the seeds of their errors, heresies, and evil opinions. But the faithful
Polish people have strongly withstood their efforts.

We esteem the glorious memory of Polish martyrs,
confessors, virgins and holy men; their exemplary lives are recorded in the holy annals of
the Church. We also recall the many successful councils and synods which gloriously
defeated the Lutherans who tried tenaciously, using a variety of methods, to establish a
foothold and welcome in this kingdom. At that time indeed the great council of Piotrkow
met under Our great predecessor and fellow citizen Gregory XIII, with prelate Lippomano,
bishop of Verona and Apostolic nuncio, as its president. To the great glory of God it
prohibited the principle of freedom of conscience; adherents of this principle were
seeking to introduce and establish it in Poland. Another threat to Christians has been the
influence of Jewish faithlessness; this influence was strong because Christians and Jews
were living in the same cities and towns. However their influence was minimized because
the Polish bishops did all they could to aid the Poles in their resistance to the Jews.
What the bishops did is recorded in the large tome which contains the constitutions of the
synods of the province of Gniezno. These facts establish most clearly and plainly the
great glory which the Polish nation has won for its zeal in preserving the holy religion
embraced by its ancestors so many ages before.

2. In regard to the matter of the Jews We must
express our concern, which causes Us to cry aloud: "the best color has been
changed." Our credible experts in Polish affairs and the citizens of Poland itself
who communicated with Us have informed Us that the number of Jews in that country has
greatly increased. In fact, some cities and towns which had been predominantly Christian
are now practically devoid of Christians.

The Jews have so replaced the Christians that
some parishes are about to lose their ministers because their revenue has dwindled so
drastically. Because the Jews control businesses selling liquor and even wine, they are
therefore allowed to supervise the collection of public revenues. They have also gained
control of inns, bankrupt estates, villages and public land by means of which they have
subjugated poor Christian farmers. The Jews are cruel taskmasters, not only working the
farmers harshly and forcing them to carry excessive loads, but also whipping them for
punishment. So it has come about that those poor farmers are the subjects of the Jews,
submissive to their will and power. Furthermore, although the power to punish lies with
the Christian official, he must comply with the commands of the Jews and inflict the
punishments they desire. If he doesn't, he would lose his post. Therefore the tyrannical
orders of the Jews have to be carried out.

3. In addition to the harm done to Christians in
these regards, other unreasonable matters can result in even greater loss and danger. The
most serious is that some households of the great have employed a Jew as
"Superintendent-of-the-Household"; in this capacity, they not only administer
domestic and economic matters, but they also ceaselessly exhibit and flaunt authority over
the Christians they are living with. It is now even commonplace for Christians and Jews to
intermingle anywhere. But what is even less comprehensible is that Jews fearlessly keep
Christians of both sexes in their houses as their domestics, bound to their service.
Furthermore, by means of their particular practice of commerce, they amass a great store
of money and then by an exorbitant rate of interest utterly destroy the wealth and
inheritance of Christians. Even if they borrow money from Christians at heavy and undue
interest with their synagogues as surety, it is obvious to anyone who thinks about it that
they do so to employ the money borrowed from Christians in their commercial dealings; this
enables them to make enough profit to pay the agreed interest and simultaneously increase
their own store. At the same time, they gain as many defenders of their synagogues and
themselves as they have creditors.

4. The famous monk, Radulph, inspired long ago by
an excess of zeal, was so inflamed against the Jews that he traversed Germany and France
in the twelfth century and, by preaching against the Jews as the enemies of our holy
religion, incited Christians to destroy them. This resulted in the deaths of a very large
number of Jews. What must we think his deeds or thoughts would be if he were now alive and
saw what was happening in Poland? But the great St. Bernard opposed this immoderate and
maddened zeal of Radulph, and wrote to the clergy and people of eastern France: "The
Jews are not to be persecuted: they are not to be slaughtered: they are not even to be
driven out. Examine the divine writings concerning them. We read in the psalm a new kind
of prophecy concerning the Jews: God has shown me, says the Church, on the subject of my
enemies, not to slay them in case they should ever forget my people. Alive, however, they
are eminent reminders for us of the Lord's suffering. On this account they are scattered
through all lands in order that they may be witnesses to Our redemption while they pay the
just penalties for so great a crime" (epistle 363). And he writes this to Henry,
Archbishop of Mainz: "Doesn't the Church every day triumph more fully over the Jews
in convicting or converting them than if once and for all she destroyed them with the edge
of the sword: Surely it is not in vain that the Church has established the universal
prayer which is offered up for the faithless Jews from the rising of the sun to its
setting, that the Lord God may remove the veil from their hearts, that they may be rescued
from their darkness into the light of truth. For unless it hoped that those who do not
believe would believe, it would obviously be futile and empty to pray for them."
(epistle 365).

5. Peter, abbot of Cluny, likewise wrote against
Radulph to King Louis of France, and urged him not to allow the destruction of the Jews.
But at the same time he encouraged him to punish their excesses and to strip them of the
property they had taken from Christians or had acquired by usury; he should then devote
the value of this to the use and benefit of holy religion, as may be seen in the Annals of
Venerable Cardinal Baronius (1146). In this matter, as in all others, We adopt the same
norm of action as did the Roman Pontiffs who were Our venerable predecessors. Alexander
III forbade Christians under heavy penalties to accept permanent domestic service under
Jews. "Let them not continually devote themselves to the service of Jews for a
wage." He sets out the reason for this in the decretal Ad haec, de Judaeis.
"Because Jewish ways do not harmonize in any way with ours and they could easily turn
the minds of the simple to their own superstitions and faithlessness through continual
intercourse and unceasing acquaintance." Innocent III, after saying that Jews were
being received by Christians into their cities, warns that the method and condition of
this reception should guard against their repaying the benefit with evildoing. "They
on being admitted to our acquaintance in a spirit of mercy, repay us, the popular proverb
says, as the mouse in the wallet, the snake in the lap and fire in the bosom usually repay
their host." The same Pope stated that it was fitting for Jews to serve Christians
rather than vice versa and added: "Let not the sons of the free woman be servants of
the sons of the handmaid; but as servants rejected by their lord for whose death they
evilly conspired, let them realize that the result of this deed is to make them servants
of those whom Christ's death made free," as we read in his decretal Etsi Judaeos.
Likewise in the decretal Cum sit nimis under the same heading de Judaeis, et
Saracenis, he forbids the promotion of Jews to public office: "forbidding Jews
to be promoted to public offices since in such circumstances they may be very dangerous to
Christians." Innocent IV, also, in writing to St. Louis, King of France, who intended
to drive the Jews beyond the boundaries of his kingdom, approves of this plan since the
Jews gave very little heed to the regulations made by the Apostolic See in their regard:
"Since We strive with all Our heart for the salvation of souls, We grant you full
power by the authority of this letter to expel the Jews, particularly since We have
learned that they do not obey the said statutes issued by this See against them"
(Raynaldus, Annals, A.D. 1253, no. 34).

6. But if it is asked what matters the Apostolic
See forbids to Jews living in the same cities as Christians, We will say that all those
activities which are now allowed in Poland are forbidden; these We recounted above. There
is no need of much reading to understand that this is the clear truth of the matter. It is
enough to peruse decretals with the heading de Judaeis, et Saracenis; the
constitutions of Our predecessors, the Roman Pontiffs Nicholas IV, Paul IV, St. Pius V,
Gregory XIII and Clement VIII are readily available in the Roman Bullarium. To understand
these matters most clearly, Venerable Brothers, you do not even need to read those. You
will recall the statutes and prescripts of the synods of your predecessors; they always
entered in their constitutions every measure concerning the Jews which was sanctioned and
ordained by the Roman Pontiffs.

7. The essence of the difficulty, however, is
that either the sanctions of the synods are forgotten or they are not put into effect. To
you then, Venerable Brothers, passes the task of renewing those sanctions. The nature of
your office requires that you carefully encourage their implementation. In this matter
begin with the clergy, as is fair and reasonable. These will have to show others the right
way to act, and light the way for the rest by their example. For in God's mercy, We hope
that the good example of the clergy will lead the straying laity back to the straight
path. You will be able to give these orders and commands easily and confidently, in that
neither your property nor your privileges are hired to Jews; furthermore you do no
business with them and you neither lend them money nor borrow from them. Thus, you will be
free from and unaffected by all dealings with them.

8. The sacred canons, prescribe that in the most
important cases, such as the present, censures should be imposed upon the recalcitrant;
and that those cases which bode danger and ruin to religion should be reckoned as reserved
cases in which only the bishop can give absolution. The Council of Trent considered your
jurisdiction when it affirmed your right to reserve cases. It did not restrict such cases
to public crimes only, but extended them to include more notorious and serious cases,
provided they were not purely internal. But we have often said that some cases should be
considered more notorious and serious. These are cases, to which men are more prone, which
are a danger both to ecclesiastical discipline and to the salvation of the souls which
have been entrusted to your episcopal care. We have discussed these at length in Our
treatise On the diocesan synod, Book 5, 5.

9. In this matter We will help as much as
possible. If you have to proceed against ecclesiastics exempt from your jurisdiction, you
will doubtless encounter additional difficulties. Therefore We are giving Our Venerable
Brother Archbishop Nicaenus, Our Nuncio there, a mandate appropriate for this business, in
order that he may supply for you the necessary means from the powers entrusted to him. At
the same time We promise you that when the situation arises, We will cooperate
energetically and effectively with those whose combined authority and power are
appropriate to remove this stain of shame from Poland. But first Venerable Brothers, ask
aid from God, the source of all things. From Him beg help for Us and this Apostolic See.
And while We embrace you in the fullness of charity, We lovingly impart to you, Our
brothers, and to the flocks entrusted to your care, Our Apostolic Blessing.

Given at Castelgandolfo on the 14th of June 1751
in the eleventh year of Our Pontificate.